2 Raja-raja 19:21

19:21 This is what the Lord says about him: ¹ 

“The virgin daughter Zion ² 

despises you, she makes fun of you;

Daughter Jerusalem

shakes her head after you. ³ 

Ayub 16:4

16:4 I also could speak ⁴  like you,

if ⁵  you were in my place;

I could pile up ⁶  words against you

and I could shake my head at you. ⁷ 

Mazmur 22:8

22:8 They say, ⁸ 

“Commit yourself ⁹  to the Lord!

Let the Lord ¹⁰  rescue him!

Let the Lord ¹¹  deliver him, for he delights in him.” ¹² 

Ratapan 1:12

ל (Lamed)

1:12 Is it nothing to you, ¹³  all you who pass by on the road? ¹⁴ 

Look and see!

Is there any pain like mine?

The Lord ¹⁵  has afflicted me, ¹⁶ 

he ¹⁷  has inflicted it on me

when ¹⁸  he burned with anger. ¹⁹ 

[19:21]  ¹ tn Heb “this is the word which the Lord has spoken about him.”

[19:21]  ² sn Zion (Jerusalem) is pictured here as a young, vulnerable daughter whose purity is being threatened by the would-be Assyrian rapist. The personification hints at the reality which the young girls of the city would face if the Assyrians conquer it.

[19:21]  ³ sn Shaking the head was a mocking gesture of derision.

[16:4]  ⁴ tn For the use of the cohortative in the apodosis of conditional sentences, see GKC 322 §109.f.

[16:4]  ⁵ tn The conjunction לוּ (lu) is used to introduce the optative, a condition that is incapable of fulfillment (see GKC 494-95 §159.l).

[16:4]  ⁶ tn This verb אַחְבִּירָה (’akhbirah) is usually connected to חָבַר (khavar, “to bind”). There are several suggestions for this word. J. J. Finkelstein proposed a second root, a homonym, meaning “to make a sound,” and so here “to harangue” (“Hebrew habar and Semitic HBR,” JBL 75 [1956]: 328-31; see also O. Loretz, “HBR in Job 16:4,” CBQ 23 [1961]: 293-94, who renders it “I could make noisy speeches”). Other suggestions have been for new meanings based on cognate studies, such as “to make beautiful” (i.e., make polished speeches).

[16:4]  ⁷ sn The action is a sign of mockery (see Ps 22:7[8]; Isa 37:22; Matt 27:39).

[22:8]  ⁸ tn The words “they say” are supplied in the translation for clarification and for stylistic reasons. The psalmist here quotes the sarcastic taunts of his enemies.

[22:8]  ⁹ tn Heb “roll [yourself].” The Hebrew verb גלל here has the sense of “commit” (see Prov 16:3). The imperatival form in the Hebrew text indicates the enemies here address the psalmist. Since they refer to him in the third person in the rest of the verse, some prefer to emend the verb to a perfect, “he commits himself to the Lord.”

[22:8]  ¹⁰ tn Heb “Let him”; the referent (the Lord) has been specified in the translation for clarity.

[22:8]  ¹¹ tn Heb “Let him”; the referent (the Lord) has been specified in the translation for clarity.

[22:8]  ¹² tn That is, “for he [the Lord] delights in him [the psalmist].” For other cases where the expression “delight in” refers to God’s delight in a person, see Num 14:8; 1 Kgs 10:9; Pss 18:19; 40:8.

[22:8]  sn This statement does not necessarily reflect the enemies’ actual belief, but it does reflect the psalmist’s confession. The psalmist’s enemies sarcastically appeal to God to help him, because he claims to be an object of divine favor. However, they probably doubted the reality of his claim.

[1:12]  ¹³ tc The Heb לוֹא אֲלֵיכֶם (lo’ ’alekhem, “not to you”) is awkward and often considered corrupt but there is no textual evidence yet adduced to certify a more original reading.

[1:12]  ¹⁴ tn The line as it stands is imbalanced, such that the reference to the passersby may belong here or as a vocative with the following verb translated “look.”

[1:12]  ¹⁵ tn Heb “He.” The personal pronoun “he” and the personal name “the Lord,” both appearing in this verse, are transposed in the translation for the sake of readability. In the Hebrew text, “He” appears in the A-line and “the Lord” appears in the B-line – good Hebrew poetic style, but awkward English style.

[1:12]  ¹⁶ tn Heb “which was afflicted on me.” The Polal of עָלַל (’alal) gives the passive voice of the Polel. The Polel of the verb עָלַל (’alal) occurs ten times in the Bible, appearing in agricultural passages for gleaning or some other harvest activity and also in military passages. Jer 6:9 plays on this by comparing an attack to gleaning. The relationship between the meaning in the two types of contexts is unclear, but the very neutral rendering “to treat” in some dictionaries and translations misses the nuance appropriate to the military setting. Indeed it is not at all feasible in a passage like Judges 20:45 where “they treated them on the highway” would make no sense but “they mowed them down on the highway” would fit the context. Accordingly the verb is sometimes rendered “treat” or “deal severely,” as HALOT 834 s.v. poel.3 suggests for Lam 3:51, although simply suggesting “to deal with” in Lam 1:22 and 2:20. A more injurious nuance is given to the translation here and in 1:22; 2:20 and 3:51.

[1:12]  ¹⁷ sn The delay in naming the Lord as cause is dramatic. The natural assumption upon hearing the passive verb in the previous line, “it was dealt severely,” might well be the pillaging army, but instead the Lord is named as the tormentor.

[1:12]  ¹⁸ tn Heb “in the day of.” The construction בְּיוֹם (bÿyom, “in the day of”) is a common Hebrew idiom, meaning “when” or “on the occasion of” (e.g., Gen 2:4; Lev 7:35; Num 3:1; Deut 4:15; 2 Sam 22:1; Pss 18:1; 138:3; Zech 8:9).

[1:12]  ¹⁹ tn Heb “on the day of burning anger.”